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THE TERMS RAJ AND JOG, DEG AND TEGH
3)3
and 'Miri' of Indian Muhanimadans, and with the idea of the priesthood and kingship residing in Melchisedec and in the expected Messiah of the Jews. Thus Har Gobind is commonly said to have worn two swords, one to denote his spiritual, and the other his temporal power; or, as he may sometimes have chosen to express it, one to avenge his father, and the other to destroy
Muhammadanism. (See Malcolm, Sketch, p. 35.) The fate of Arjun, and the personal character of his son, had doubtless some share in leading the Sikhs to take up arms; but the whole progress of the change not yet apparent, nor perhaps do the means exist of tracing it. The same remark applies to the early Christian history, and we are left in ignorance of how that modification of feeling and principle was brought about, which made those who were so averse to the 'business of war and government' in the time of the [early] Caesars, fill the armies of the empire in the reign of Diocletian, and at last give a military master is
to the western world in the person of Constantine. (Cf. Gibbon, History, ed. 1838, ii. 325, 375.)
APPENDIX X CASTE AMONG THE SIKHS It may nevertheless be justly observed that Gobind abolished caste rather by implication than by a direct enactment, and it may be justly objected that the Sikhs still uphold the principal distinctions at least of race. Thus the Gurus nowhere say that Brahmans and Sudras are to inter-marry, or that they are daily to partake together of the same food; but that they laid a good foundation for the practical obliteration of all differences will be evident from the following quotations, bearing in mind the vast pre-eminence which they assign to religious unity and truth over social sameness or political equality:
Adi Granth, in the 'Sawayas', by certain Bhats. Thus one Bika says, Ram Das (the fourth Guru) got the 'Takht', or throne, of Tlaj' an(4 'Jog', from Amar Das. "Deg', as above stated, means simply a vessel for food, and thence, metaphorically, abundaiice on earth, and grace on the part of God. The two terms are clearly synonymous, and thus Thomson writes of the sun as the .
.
.
'great
delegated source
Of light, and life, and grace, and joy below.' The Seasons Summer.
—
jj^
THE TERMS RAJ AND JOG, DEG AND TEGH
3)3
and 'Miri' of Indian Muhanimadans, and with the idea of the priesthood and kingship residing in Melchisedec and in the expected Messiah of the Jews. Thus Har Gobind is commonly said to have worn two swords, one to denote his spiritual, and the other his temporal power; or, as he may sometimes have chosen to express it, one to avenge his father, and the other to destroy
Muhammadanism. (See Malcolm, Sketch, p. 35.) The fate of Arjun, and the personal character of his son, had doubtless some share in leading the Sikhs to take up arms; but the whole progress of the change not yet apparent, nor perhaps do the means exist of tracing it. The same remark applies to the early Christian history, and we are left in ignorance of how that modification of feeling and principle was brought about, which made those who were so averse to the 'business of war and government' in the time of the [early] Caesars, fill the armies of the empire in the reign of Diocletian, and at last give a military master is
to the western world in the person of Constantine. (Cf. Gibbon, History, ed. 1838, ii. 325, 375.)
APPENDIX X CASTE AMONG THE SIKHS It may nevertheless be justly observed that Gobind abolished caste rather by implication than by a direct enactment, and it may be justly objected that the Sikhs still uphold the principal distinctions at least of race. Thus the Gurus nowhere say that Brahmans and Sudras are to inter-marry, or that they are daily to partake together of the same food; but that they laid a good foundation for the practical obliteration of all differences will be evident from the following quotations, bearing in mind the vast pre-eminence which they assign to religious unity and truth over social sameness or political equality:
Adi Granth, in the 'Sawayas', by certain Bhats. Thus one Bika says, Ram Das (the fourth Guru) got the 'Takht', or throne, of Tlaj' an(4 'Jog', from Amar Das. "Deg', as above stated, means simply a vessel for food, and thence, metaphorically, abundaiice on earth, and grace on the part of God. The two terms are clearly synonymous, and thus Thomson writes of the sun as the .
.
.
'great
delegated source
Of light, and life, and grace, and joy below.' The Seasons Summer.
—
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